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Thera 1.71: Vacchapala
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(71):Vacchapala Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses Part 8 =71. Vacchapāla= He was born in this Buddha-age at Rājagaha, as the son of a rich brahmin(priest), and was named Vacchapāla (calf-herd). He saw when the Lord(Buddha) met Bimbisara, the selfsubmission of Uruvela-Kassapa to the Exalted One(Buddha),1 and believing, entered the Monk’s order. In a week he had so developed insight as to have acquired sixfold abhiññā(higher knowledge). As arahant(enlightened) he expressed in sheer happiness his attainment of Nibbana in this verse: ---- 71 Susukhumanipuṇatthadassinā matikusalena nivātavuttinā|| Saɱsevita vuddhasīlinā nibbānaɱ na hi tena dullabhan' ti.|| || ---- 71 Is there a man who can the truth discern Though it be very subtle and refined, Who, skilled to measure spiritual growth, Is yet of lowly and of gentle mind, Who shapes his life by rule of Them that Awakened:2 For him Nibbana is not hard to find. ---- And this was the Monk's declaration of aññā(supreme attainment). ---- 1 See CCX.; also Vinaya Texts, i. 136 ff.; Bud. Birth Stories, p. 114 ff. 2 Saŋsevita-buddha-sīlinā. 'Spiritual growth' is from the Commentary. 'Truth' or true meaning = attha. ---- 1.8 Chapter Eight =1.8-171 Commentary on the stanza of Vacchapālatthera= The stanza starting with Susukhumanipanattadassinā constitutes that of the venerable Thera Vacchapāla. What is the origin? This one also, having done devoted service toward former Buddhas, accumulating meritorious deeds in this and that existence, wandered about his rounds of repeated rebirths among divine and human beings and was reborn in a brahmin family ninety one aeons (kappa) ago, from now. Having reached perfection in all brahmin lore, he kept himself attending to the (sacrificial) fire, and taking along with him, one day, milk-rice (pāyāsa) in a big copper vessel (kaṃsapāti) was in search of one worthy of dedicated donation (dakkhineyya) and on having seen the Blessed One Vipassī walking to and fro (caṅkamantaṃ) in the sky, became wonderfully strange-minded, paid homage to the Blessed One, and showed his gesture of desire to make offering (to Him). Out of compassion (for him) the Blessed One accepted his offering. On account of that act of merit, he wandered about his rounds of repeated rebirths amongst divine and human beings, and was reborn as the son of a wealthy brahmin, at Rājagaha, when this Buddha arose. His name was Vacchepāla. After having seen the making of miracle by means of magical power (iddhi) shown by the Thera Uruvela kassapa in doing the latter’s absolute obedience to the Master, in the audience (samāgama) of Bimbisāra, he aptly gained pious faiths, became a monk, developed spiritual insight (vipassanā) and became (an Arahant) replete with six sorts of higher-knowledge (abhiññā) but within seven days of his nonkhood. Hence, has it been said in Apadāna:– “Gold-complexioned self-awakened Buddha endowed with thirtytwo excellent charac- teristics did come out of the forest surround by the clergy of bhikkhus. That I, having put milk-rice increasingly (vaḍḍhetvā pāyāsaṃ) in a big bowl of copper, being desirous of making my sacred sacrifical offering I brought over the meal of charity (bali). The Blessed One, the eldest of the world, the bull among men was at that time, well-mounted on the cloister walk in the sky of windy atmosphere (anilā- yana). On having seen that wonder, strange and hair-bristling, I set aside (my) copper-container and paid my homage to Vipassī. O Omniscient Buddha! You are the heavently lord of both divine and human beings; out of compassion (for me) O great Sage! Please accept (my) offering. The Blessed One, the ominscient leader of the world, the great sage, the Master in the world having come to know my inten- tion, accepted (my offering). It was ninetyone aeons (kappa) ago from now, that I then offerd the charity. I do not remember any evil existence; This is the fruitful result of milk-rice. Fortyone aeons from now, a princely warrior (khattiya), named Buddha, was a world-king of great strength endowed with seven gems. My depravity had been burnt. … Buddha’s instruction had been carried out. Having, however, attained Arahantship, he uttered this stanza, in order to make manifest the state of having attained nibbāna by himself but easily. 71.”Indeed nibbāna is not difficult to be gained by him, who sees the ex- tremely delicate and subtle meaning, who is clever in thought (mati) and obedient in conduct (nivātavutti).” There, Susukhumanipunatthadassinā is to be construed thus:– he sees after leading the meanings of such teaching as truth (sacca), dependent origination (paṭiccasamuppāda) and so on, which are delicate, since they pose as being extremely difficult to see, and sublte, since they pose to be gentle (sanha) to the state of being impermanent (anicca) and so on; thus, the seer of extremely delicate and subtle meaning; by him. Matikusalena means; by one who is clever and dexterous by means of thought and wisdom; by one who is clever in generating (uppādane) by means of the knowledge of such an element of enlilghtenent as the investigation of truty (dhamma) thus:– “In this manner the existing (pavattamāna) knowledge increases; in this manner, it does not increase.” Nivātavuttinā means: by one who is in the habit (sīla) of humbleness and of moving on humbly amongst fellow-leaders of holy life (brahmacārī); by one who aptly behaves (yathānurūpapaṭipatti) towards seniors (vuḍḍha) and juniors (nava). Saṃsevitavuḍḍhasīlinā means the venerable (viḍḍha) moral precept (sīla) frequented (saṃsevita) and indulged in (ācinna); thus: saṃsevitavuddhasīlaṃ (the moral precept which is venerable, frequented and indulged in; to whomever that exists; by that one who frequented and indulged in the venerable moral precept. In other words, the venerable ones of moral precept have been indulged in and served by this one; thus, saṃsevitavuddhasīlī (he who has attended upon the venerable ones of moral perecepts) by him. The grammatical word hi means cause (hetu). Since whoever happens (vutti) to be humble (nivāta), has the venerable ones of moral precepts well served, is clever in thought, and seer of extremely delicate and subtle meaning; therefore, tohim nibbāna is not difficulty to gain (dullabba); thus, is the meaning. Indeed, by the condition of happening to be humble (nivāravuttitā) as well as by menas of the state of having well served the venerable ones of moral percepts, wise people consider (maññati) it fit for advice and instruction; himself having stood on their advice as well, and because of his being clever in thought (mati) as well as because of his being a seer fo extremely delicate and subtle meaning, doing the deed of developing spiritual insight (vipassanā), attained nibbāna but before long. This self-same stanza became the very verse that made manifest the Arahantship (aññā) of the Thera. The Commentary on the stanza of the Thera Vacchapāla is complete. ----